The Precept against Killing

　In principle, the precept against killing applies mainly to human beings; thus, to kill a human being is the most serious evil, while killing animals is a lesser evil. Although all sentient beings are considered equal, only humans commit malicious deeds, or “black acts,” and may thereby fall into the hungry ghost or hell realm; but humans also perform virtuous deeds, or “white acts,” and may thereby ascend to the heavens, transcend the three realms of desire, form, and formlessness, or even ultimately attaining buddhahood. 　With a few exceptions, animals know neither good nor evil; they act on instinct and receive their karmic retribution without awareness or intention of good or evil. It is fair to say then, that humans are instruments and vessels of the Dharma and only they can practice and advocate the Dharma. Hence, not killing human beings is fundamental to the no-killing precept. Moreover, the crime of killing a human being must include three conditions: 1) knowing that the victim was a human being, 2) the killing was premeditated, and 3) being the prime cause of death of the victim. Otherwise, it would be considered harmful injury or wrongful death, not murder.  　Regardless of age or social status, whether fully or partially formed, and whether conscious or unconscious, as long as the object is certainly human, we should not kill it. Therefore, it is not permissible to abort a fetus, to use euthanasia on oneself or others, or to deliberately terminate someone who is in a vegetative state; these are all considered killing human beings. (For more detailed discussion, refer to my book, Orthodox Chinese Buddhism, and my editorial in Humanity Magazine, Issue No. 36.)  　The medical profession advocates organ donation and transplants, such as transferring corneas, kidneys, and other organs, from living or recently dead donors to a living recipient. This is admirable and worthy of encouragement. Of course, if a don